a Subject or Object resembling the Spirituall world the spirituall world is the Inward ground of the visible world the visible subsisteth in the Spirituall 134. The visible world is onely an Effluence of the seven Properties for it proceeded out of the six working Properties but in the seventh that is in Paradise it is in Rest and that is the Eternall Sabbath of Rest wherein the Divine Power and vertue resteth 135. Moses saith God created Heaven and Earth and all Creatures in six Dayes and rested on the seventh Day and also commanded y Or to rest on it it to be kept for a Rest 136. The understanding lieth hidden and secret in those words could not he have made all his workes in one Day neither can wee properly say there was any day before the Sun was for in the z Or depth or vast firmament above the Moone Deep there is but one Day in all 137. But the understanding lyeth hidden in those words he understandeth by each dayes working the Creation or Manifestation of the seven Properties for he saith In the Beginning God created Heaven and Earth The first Day 138. In the FIRST Motion the Magneticall Desire compressed and compacted the fiery and watery Mercury with the other Properties and then the grossenesse separated it selfe from the Spirituall Nature and the fiery became Metals and stones and partly Salnitre that is Earth and the watery became water then the fiery Mercury of the working became cleane and Moses calleth it Heaven and the Scripture saith God dwelleth in Heaven for this fiery Mercury is the Power and vertue of the Firmament viz. an Image and resemblance of the Spirituall world in which God is manifested 139. When this was done God said Let there be Light then the Inward thrust it selfe forth through the fiery Heaven from which a shining power and vertue arose in the fiery Mercury and that was the Light of the outward Nature in the Properties wherein the a Or growing vegetable Life consisteth The second Day 140. In the SECOND Dayes worke God separated the watery and fiery Mercury from one another and called the fiery the Firmament The * * This Table belongs to the Clavis at the End of the 132. verse seven Formes of Spirits mentioned REVELA cap. 1. ♄ ☾ The First forme Harsh Desiring will 1. Darke-world a similitude of it is a Candle ☿ ♃ Second Bitter or stinging ♂ ♀ Third Anguish till the flash of Fire ☉ Fourth Fire Dark-fire Light-fire 2. Fire-world a similitude of it is the fire of a Candle ♀ ♂ Fifth Light or Love whence the watet of Eternall Life floweth 3. Light-world a similitude of it is the Light of a Candle ♃ ☿ Sixt. Noyse sound or Mercurie ☾ ♄ Seventh Substance or Nature  The First Principle Darke or Fire of Wrath Light or Fire of Love The second Principle The Dark-world hence God the Father is called an Angry zealous Jealous God and a Consuming Fire The Light world hence God the Sonne the word the Heart of God is called a Loving and Mercifull God The third Principle This world of foure Elements which is produced out of the two Inward Worlds and is a Glasse of them wherein Lâ—ght and Darknesse Good and Evill are mixt it is not Eternall but hath a beginning and an End of Heaven which came out of the midst of the waters viz. of Mercury whence arose the Male and Female b kinde Sex in the Spirit of the outward world that is the Male in the fiery Mercury and the Female in the watery 141. This Separation was made all over in every thing to the end that the fiery Mercury should desire and long for the watery and the watery for the fiery that so there might be a Desire of Love betwixt them in the Light of Nature from which the Conjunction ariseth therefore the fiery Mercury viz. the outflowne word separated it selfe according both to the fiery and to the watery nature of the Light and thence comes both the Male and Female kinde in all things both Animals and vegetables The third Day 142. In the THIRD Dayes worke the fiery and watery Mercury entred againe into Conjunction or mixture and embraced on another wherein the Salnitre viz. the Separator in the Earth-brought forth Grasse Plants and Trees and that was the first Generation or production between Male and Female The fourth Day 143. In the FOURTH Dayes worke the fiery Mercury brought forth its fruit viz. the fift Essence an higher power or vertue of Life then the foure Elements and yet it is in the Elements of it the Starres are made 144. For as the compression of the Desire brought the Earth into a c Or lamp Masse the compression entring into it selfe so the fiery Mercury thrust it selfe outwards by the Compressure and hath inclosed the place of this world with the d Or constellations Starres and starry Heaven The fifth Day 145. In the FIFT Dayes worke the e The Spirit of the world Spiritus Mundi that is the f Anima Macrocosmi soule of the great world opened it selfe in the fift Essence we meane the Life of the fiery and watery Mercury therein God created all Beasts fishes fowles and wormes every one from its peculiar property of the divided Mercury 146. Were we see how the Eternall Principles have moved themselves according to Evill and Good as to all the seven Properties and their Effluence and mixture for there are evill and good Creatures created every thing as the Mercury that is the Seperator hath figured and g Or Imaged framed himselfe into an Ens as may be seen in the evill and good Creatures And yet every kinde of Life hath its Originall in the Light of Nature that is in the Love of Nature from which it is that all Creatures in their kind or Property love one another according to this outflowne Love The sixt Day 147. In the SIXT Dayes worke God created Man for in the sixt Day the understanding of Life opened it selfe out of the fiery Mercury that is out of the Inward Ground 148. God created him in his likenesse out of all the three Principles and made him an Image and breathed into him the understanding fiery Mercury according to both the Inward and outward Ground that is according to time and Eternity and so he became a living understanding soule and in this Ground of the soule the Manifestation of the Divine Holinesse did move viz. the living outflowing word of God together with the Eternall knowing Idea which was knowne from Eternity in the Divine Wisdome as a Subject or forme of the Divine Imagination 149. This h Or Image Idea becomes i Indued or invested cloathed with the Substance of the heavenly world and so it becommeth an understanding Spirit and Temple of God an Image of the Divine k Or Contemplation vision which Spirit is given to the soule for a Spouse
and to yield the Spirit of our wills into the mercy and Love of God and alwayes cast our selves into the will of God and not count Earthly p Or profit goods and pleasure our treasure setting our desire upon it which will destroy the Image for it is a Turba of the Image of God and bringeth Earthly properties into the Image 35. q Or to conclude To summe up all Christ said where your treasure is there will your Heart be also according to which God will judge the secrets of Mankinde and sever the cleane from the uncleane and give that which is false to the Turba of the Fire to be devoured and bring the Holy thing which is entred into God into his Kingdome AMEN THE CLAVIS OR KEY OR An Exposition of some principall Matters and words in the writings of JACOB BEHMEN Very usefull for the better apprehending and understanding of this Booke Written in the Germane Language in March and Aprill ANNO. 1624. BY JACOB BEHMEN Also called Teutonicus Philosophus Printed in the yeare 1647. THE PREFACE TO THE READER Of these writings 1. IT is written the Naturall man a Understandeth or receiveth not perceiveth not the things of the Spirit nor the Mysterie of the Kingdome of God they are foolishnesse unto him neither can he know them therefore I admonish and exhort the Christian Lover of Mysteries if he will studie these High writings and read search and understand them that he doe not read them outwardly onely with sharp speculation and meditation for in so doing he shall remaine in the outward Imaginary Ground onely and obtaine no more then a b Or feigned shadow of them counterfeited colour of them 2. For a mans owne Reason without the Light of God cannot come into the Ground of them it is impossible let his wit be never so high and subtill it apprehendeth but as it were the shadow of it in a Glasse 3. For Christ saith without me you can doe nothing and he is the Light of the world and the Life of men 4. Now if any would search the Divine Ground that is the Divine c Or manifestation Revelation he must first consider with himselfe for what end he desireth to know such things whether he desireth to practise that which he might obtaine and bestow it to the glory of God and the welfare of his neighbour also whether he desireth to die to Earthlinesse and to his owne will and to live in that which he seeketh and desireth and to be one Spirit with it 5. If he have not a purpose that if God should reveale himselfe and his mysteries to him he would be one Spirit and have one will with him and wholly resigne and yeild himselfe up to him that Gods Spirit might doe what he pleaseth with him and by him and that God might be his knowledge will and d Or working deed he is not yet fit for such knowledge and understanding 6. For there are many that seeke Mysteries and hidden knowledge meerely that they might be respected and highly esteemed by the world and for their owne gaine and profit but they attaine not this ground where the Spirit searcheth all things even the deep things of God as it is written 7. It must be a totally resigned and yeilded will in which God himselfe searcheth and worketh and which continually pierceth into God in yeilding and resigned Humility seeking nothing but his Eternall Native Country and to doe his neighbour service with it and then it may be attained and he must begin with effectuall Repentance and amendment and with prayer that his understanding might be opened from within for then the inward will bring it selfe into the outward 8. But when he readeth such writings and yet cannot understand them he must not presently throw them away and thinke it is impossible to understand them no but he must turne his minde to God beseeching him for Grace and understanding and reade againe and then he shall see more and more in them till at length he be drawne by the Power of God into the very depth it selfe and so come into the supernaturall and super-sensuall ground viz. into the Eternall unity of God where hee shall heare unspeakable and effectuall words of God which shall bring him back and outward againe by the Divine Effluence to the very grossest and meanest matter of the Earth and then back and inwards to God againe then the Spirit of God searcheth all things with him and by him and so he is rightly taught and driven by God 9. But since the Lovers desire a Clavis or Key of my writings I am ready and willing to pleasure them in it and will set downe a short Description of the Ground of those strange words some of which are taken from Nature and e Ex censu sense and some are the words of strange f Artists or Mysticall Authors Masters which I have tried according to sense and found them good and fit 10. Reason will stumble when it seeth Heathenish termes and wordes used in the Explanation of Naturall things supposing we should use none but Scripture phrase or words borrowed from the Bible but such words will not alwayes ply and square themselves to the fundamentall exposition of the Properties of Nature neither can a man expresse the ground with them Also the wise Heathen and Jewes have hidden the deep ground of Nature under such words as having well understood that the knowledge of Nature is not for every one but it belongeth to those onely whom God g Naturally inclined to it by Nature hath chosen for it 11. But none need stumble at it for when God revealeth his Mysteries to any man he then also bringeth him into a Mind and faculty how to expresse them as God knoweth to be most necessary and profitable in every h Or Seculum Age for the setting of the confused Tongues and Opinions upon the true ground againe Men must not thinke that it commeth by chance and is done by humane Reason 12. The l Or manifestations Revelations of Divine things are opened by the Inward ground of the Spirituall world and brought into visible formes just as the Creator will manifest them 13. I will write but a short description of the Divine k Or Revelation Manifestation yet as much as I can comprehend in briefe and expound the strange words for the better understanding of our Bookes and set downe here the summe of those writings or a Moddell or Epitome of them for the consideration and help of Beginners The further Exposition of l The Divine Manifestation or Revelation it is to be found in the other Bookes JACOB BEHMEN THE CLAVIS OR KEY OR An Exposition of some principall Words and Matters How God is to be considered without Nature and Creature 14. MOSES saith the Lord our God is but one onely God In another place is said of him through him and in him
Spirit and cast outward Reason away and then your will is Gods will and Gods Spirit will seek you within you 61. And if he find your will in him then he manifesteth himselfe in your will as in his owne propriety For if you quit that will then it is His who is all things and when he moveth goe you with him for you have Divine Power and then whatsoever you search he is in it and then nothing is hid from the will thus you see in his Light and are his 62. And let no feare terrifie you there is nothing can take it away but your own imagination let not that enter into your will and so you shall worke the wonders of God in his Spirit and acknowledge me your brother in him else I shall be but as one that is dumb to you This I tell you for good will 63. And seeing wee write of the Eternity to the end to satisfie your will concerning the soule our purpose herein being according to the will of God wee will therefore first shew you the ground of the soule and then its Originall and so open your eyes that you may be freed from your laborious searching 64. For you have now to your old-age gone about this and so farre as I understand you have not yet found that deep Mystery in the Spirit But seeing it is Gods will that you should know it and have it given you for a reward of your so great labour therefore have a care that you receive it aright and then that you cast not the Pearle before swine which are not worthy of it nor will not be worthy of it to Eternity 65. For that which shall be revealed to you here belongeth to the Children of God therefore be faithfull and employ it according to the Spirit and not according to humane reason 66. For it is so sublime that it will not endure earthlinesse which proceeds from Covetousnesse Pride Selfe-glory and Arrogancy although you be not such but looke well into whom you poure oyle for it is poyson to many let others themselves seeke as you have done But give the Children bread that they may eate and praise Our Father which is in Heaven for to that end it is given you The fift Forme of Fire in the Eternall Will 67. As wee have opened an entrance and a glasse to you of the Eternall Originall from whence the Eternall fire proceeds and what it is so it is also necessary that wee shew you further according to the highest depth what the Eternall Nature is in its propagation 68. Wherein wee must understand two Kingdomes the one good and pleasant the other an evill wrathfull and ever envious sad one of which the Philosophers from the beginning of the world have treated and sought after it but the time of finding it was not then 69. But now it is at hand that the hidden l Or secret Mysterie thing should be found not onely by me but also by many that will be faithfull and humble themselves to God and seeke in his Spirit and will it will be found in the Eye of God onely and no where else therefore let none dive deeper in searching elsewhere or he will find the Devill 70. Seeing then the Eternity is thus which yet is Nothing and yet there is Light and Darknesse Life and Spirit which are all things and so there is a seeking that is a desire in both to find it selfe though there be Nothing that can be m Or that can find any thing found but the Spirit 71. Now seeing it hath nothing that it can find and yet the Desire goeth on Eternally forward therefore the Desire is a figure of the seeking will the similitude of the Eye of God and it is as a glasse of the Eternall Eye which is called God 72. Now this is in two manner of wayes one according to the Light and the other according to the Darknesse for the seeking is in both and yet there is no departing of the one from the other the Light is in the Internall and the Darknesse in the Externall and yet that which is most internall is also most Externall but the Light is the middlemost 73. For it is in the Nothing therefore it cannot be the most internall for it hath no Place nor limit it is its owne finding which the Darknesse findeth not but the will in the Darknesse which desireth the Light goeth out from the darknesse and remaineth Eternally in the Light 74. Now the Desire of the Light presenteth a Modell like it selfe wherein the Eternity is manifest that is all whatsoever the Spirit in the Eternall power of God findeth in it selfe from Eternity to Eternity 75. This Modell is not God the Eternity it selfe for it taketh its beginning in the Spirit and it is the wonder of the Spirit which it seeketh and findeth from Eternity and n The Modell it is in the Eye of God as a figure and all the wonders of the Abysse of Eternity are therein and are beheld in the Light of the Majesty as one wonder in many Endlesse wonders 76. Also it is an Image of God a Virgin full of purity and chastity and no begettresse for the Holy Spirit onely openeth the Wonders in the Power Erblicket 77. Yet this Virgin is the similitude of God his Wisdome wherein the Spirit o Discovereth it selfe discerneth it selfe and alwayes and in Eternity openeth the wonders therein and the more is opened the more is in it 78. For she * The wisdome is without ground and number and as unmeasurable as the Eye of God himselfe is there is nothing like her also nothing can be found that may be likened to her for she is the onely similitude of the Deity and the Spirit of God is her Essence therein 79. She is a Circle and Modell which so openeth our mind that wee see her and God in her for our will is cast into her and she is in our Will Therefore wee speake of God and see him in her as in our Owne propriety according to the hiddennesse of the Humanity this p Or Seeing sight is exceeding precîous 80. We must speak somewhat also of q Of the way or condition of Darknesse It is in it selfe an inclosing though there be nothing which barreth it up but it shutteth it selfe up and begetteth it selfe and is its owne Enemy to it selfe for it maketh its own source without Ground and number and hath no giver that can bestow this but the Darknesses owne Forme 81. It ariseth from the first Desiring when the Desiring r Or draweth into it selfe contracteth it selfe and impregnateth it selfe so that it becometh a very stinging bitter ſ Or astringent harsh hard cold wrathfull fire-Spirit For the Desire causeth harshnesse by the Attracting in the will yet the drawing is stinging and the suffering bitter which the Will willeth not and therefore goeth forth from the stinging and entreth into it selfe
The Eye of Gods wonders 119. You must know also that the Spirit of the Aire proceedeth from the bitter Eternall Fire-spirit which also goeth forward after the Wonders in the will of the a Or attraction seeking of the Essences which are the Starres and therefore it maketh b Or Wheelings Or Jarring whirlings and cometh from many places as from above from beneath and sidewayes and many times round about like a wheele all according as the Fire-seeking is kindled by the Essences of the Starres 120. This is wholly like the wheele of the Minde and it hath its owne Spirit and a proper life of its owne and a proper Will of its owne and therefore it is a Principle and continueth so long till the End findeth the beginning then the beginning taketh the End into it selfe and maketh the Middle which manifesteth what is done between both beginning and End therein which ye will consider further of unlesse ye be c Or Mid. foolish d Matth. 25.8 Virgins 121. Also this e Regiment Viz. Turba Regimen secundum Werdenhagen Dominion continueth no longer then it can remaine in the number of the Creation For every day of the Creation is a Circle of a Revolution in the Eye and hath its f 1. Number or Time number g 10. X. 100. 1000. Ten whereof is the ✚ the highest number and Man hath ten times ten viz. a hundred for his number and in the Crowne of Paradise he hath the number Thousand but in the Eternall Essentiality in the Divine Centre of the Majesty he hath h 0. no Number 122. Now looke narrowly with very cleere Eyes God created this world with every substance in six dayes and they were finished about the middle of the sixt Day somewhat after-noone towards the Evening and then the Rest and the Sabbath of the seventh Day began on the sixt Day And so the Eternall Rest found the beginning of the Creation on the sixt Day afternoone this was the End then came the Beginning and the End together in One againe and it was manifest what God had made in the Dayes 123. Seeing then Man by his Imagination hath destroyed the heavenly Angelicall Body and hath brought it into a corruptible number that is into the outward Principle and therefore he is in it for he hath lost the Paradificall number and is placed in the hundreth number wherein he is also now given up to the Outward Life as to his leader that is he hath given himselfe up to this Leader so that his number to be fulfilled in the Circle of the Outward Principle is cleerely knowne to us 124. If we knew certainly the houre of the sixt Day wherein the Creation was finished we could then set you downe the yeare and day we meane the i Or Iudgement Day last Day for it goeth not a minute further it hath its limit hidden in the inward Circle 125. Therefore know for certaine that the time is neare for in the sixt Day afternoone the Rest of the Eternall Day began and therefore God instituted the Sabbath of the seventh Day for a Rest and an everlasting Remembrance 126. And as the Rest began on the sixt Day towards the Evening and the Entrance to the manifestation of the k Working Viz. the wonders workes of the Creation the End then taking in the beginning againe and the six Dayes stood thus in the Circle as a wonder so know that ye were created in Paradise and yet are gone out from it into the Spirit of Wrathfulnesse into Death l Which Spirit which hath now wrought its wonders in you these 5500. yeares and upwards 127. And now the End hath found the beginning againe and ye shall see also feele and finde what Paradise hath been even every one of them that shall be borne in God 128. For to speake after the manner of Reason and not according to God Paradise is borne againe but ye shall not escape mortality nor the wrath in the Flesh but Paradise is now already manifest in the Minde in the soule of the Children of God and they have the true taste of the Power 129. And no subtilty nor power can hinder it no subtilty can suppresse it nor can any Devill destroy it for the End hath found the beginning there can be no hinderance of it the Power of falshood breaketh and then remaineth nothing but a waiting for the bridegroome for the Children of God shall be found in Paradise when the Turba in the Wrath shall be swallowed up We speake high things yet we understand and know them certainly in the Wonders 130. Thus as is mentioned above if you understand us aright there is borne out of the Wrathfulnesse of the Anger out of the Eternall Centre out of which this world was produced and created which is a m Or attraction seeking of the Eternall in the Spirit of this world in this Principle wherein we now live and there will alwayes be borne falshood Covetousnesse subtilty deceit enmity in the Will Lying Murder Pride desire of honour Selfe-Power Art n Cunning or Policy wit the wisdome of this world proceeding from Reason they all come from this roote and remaine in the Wonders of Gods Anger and though Reason and selfe o Or Wit prudence be never so fine yet it is in the Anger of God and springeth from the Abysse 131. And here behold thy selfe thou faire world it is no Fable as thou holdest it to be it is knowne in Ternario Sancto and he that cannot get within the limit of that he is captivated by Antichrist and belongeth at last to that Lake from whence he sprung it is no time to linger now both the doores stand open and whatsoever hath growne in the Turba shall be swallowed up with it 132. So also consider the Eternall Fire further and take a similitude from all sorts of fire in this world for that which is a Spirit in the Eternity is a substance in this world You see also that fire in it selfe is an anguishing wrathfull rising bitter Essence and source and yet you see nothing else in the proper Forme of Fire but the flash which shineth you see not the source you can onely feele that 133. You see also that the fire when it burneth sendeth up from it selfe a Smoake in which there is water whence soote cometh which sticketh to the sides especially where the fire is inclosed and not free then the soote is seene as in a chimney and the soot and water are in one another and thus the Materiall Earth cometh originally from the Eternall fire which Lucifer kindled Then in the wrathfulnesse Time began and the Creation was after that manner which is mentioned in the Third Booke 134. Understand the p Mysterium Magnum Great Mysterie further you see that every Fire giveth light and you see also that Aire goeth forth from the source of the Fire and you know very
created or formed brought out of the Centre of Fire also out of the Wrath into the Light and all according to the Imagination 20. And we give you to understand that the Spirit z Or in this time of the body while it stayes here in the body can alter it selfe which is done without its knowledge by the Imagination viz. by the desire of a Lust-sucht Lust so that the Desiring figureth such a forme in the will of the soule as the lust either to evill or good is 21. And we further say that the meere soule is not corporeall but in its Tincture a body groweth whether it be a heavenly or a hellish body and yet is not a body which can be comprehended outwardly but a vertuall body the Divine body Christs heavenly body the heavenly flesh which he giveth us to eate in his Testament 22. It is such a body as the Turba cannot touch or apprehend it is immortall and incorruptible concluded in nothing but onely in the Noble Tincture which is without b Or substance Essence or Materiality and that body is incomprehensible to the outward flesh 23. But the outward Spirit if the soule doe not hinder it but let it in bringeth its Imagination into it and spoyleth it so that another strange Image commeth to be in the Spirit in the Tincture according to the contence of the Lust as the Covetous commeth to be a Wolfe the envious a Dog the Proud a Horse Peacock or other Beast also Toads Adders Serpents and other wormes and creeping things Now Gods Spirit receiveth not their Images so long as they continue such 24. And therefore Christ said ye must be borne anew of water and of the Spirit if you would see the Kingdome of God and therefore God became Man and brought the Divine Image againe into the Tincture of the soule when it was spoyled in Adam so that now we must be borne anew in Christ if we will see God 25. And that also is done by the Imagination or Faith for Faith is an eating of the Divine Body as also every body groweth by eating 26. And the New Birth is not at all after such a manner as Babâ—ll teacheth her matters are onely as it were a Glasse of the true way to God but that Glasse must be broken for Moses his Vayle is gone we shall see hence-forward with cleere Paradisicall Eyes we meane the Children of God The eight Question After what manner doth the Soule come into the Body of Man 1. MY beloved friend I understand this Question to be meant concerning its Propagation for Moses telleth you how it came into Adam and we have declared that before But if you aske concerning its Propagation how it cometh into a childe in the c Or body of the Mother Mothers wombe d Turne over a new leafe or change our Copie we must put on another habit 2. You know what is written in our third Booke very punctually and at large with many Circumstances concerning its Propagation how Adam was created one Image he was both Man and woman before Eve he had both the Tincture of the fire and of the water that is soule and Spirit and he should have brought forth his similitude out of himselfe an Image e After or according of himselfe out of himselfe by his Imagination and his owne Love and that he was able to doe without rending of the body 3. For as we have mentioned before the soule had f might or ability power to change the body into another forme and so also it had power to bring forth a Twig out of it selfe according to its property if Adam had stood out in the g Proba or Temptation Triall 4. But when he imagined h In or as or with according to the Omnipotence and let in the Spirit of this world into the Soule and the Serpent into the Tincture and tooke a longing in himselfe after the Earthly fruite to eate of evill and good then also his Tincture conceived such an Image as was halfe Earthly viz. a Monster into which also the Turba then instantly insinuated it selfe and sought the limit 5. And so the Noble Image was found in the Earthly and then destruction and Death began and Adam could not i Beget or beare bring forth for his Omnipotence was lost 6. And should indeed have ever been lost if the Heart of God had not instantly turned it selfe with the word of the Promise into Adams soule which did so preserve it that its Image must perish and the soule must sinke downe with the Heavenly body through death into the new Life where its Spirit will be renewed againe 7. And thus Adam in k Inability or weaknesse impotence fell asleep and then the second Creation began for God tooke the Tincture of the Water as a twig out of Adams soule and a Rib out of Adam and halfe of the Crosse that was in Adam and l Or framed or built a woman with them made a woman of them 8. As you know that the woman hath the one halfe Crosse in her head and the man the other for the spirit of the soule dwelleth in the Head in the braine out of which spirit God hath taken a Twig viz a Childe out of the spirit of the soule of Adam and hath given it to the woman 9. And hath given the Tincture of the water to her that she should not bring forth Devills and the Man hath the Tincture of Fire vâ—â— the true Originall of Life 10. And therefore the woman hath gotten the Matrix viz. the Tincture of Venus and the Man hath the Tincture of Fire understand the woman hath the Tincture of Light which cannot awaken Life the life ariseth in the Tincture of Fire 11. And so it caÌ„not be otherwise now but that they must propagate as Beasts doe in two seeds the Man soweth soule and the woman soweth Spirit and being sowne in an Earthly field it is also brought forth after the manner of all Beasts 12. Yet neverthelesse all the three Principles are in the seed Note how the soule is before the conception but the inward cannot be knowne by the outward For in the seed the soule is not living but when the two Tinctures come together then it is a whole m Or Being or substance Essence For the soule is Essentiall in the seed and in the n Or out-breeding or hatching Conception becommeth substantiall 13. For so soone as the Fire is o Hammered by the Smith or the Faber hath struck fire struck upon by Vulcan the soule is wholly perfect in the Essence and the Spirit goeth instantly out of the Soule into the Tincture and attracteth the outward p Rule or Regiment or influence Dominion to it selfe viz. the Starres together with the Aire 14. And then it is an Eternall Childe and hath the corruptible spirit also with the Turba cleaving to it which
yield it selfe to be drawn then it becommeth borne againe and so beommeth Gods Image 2. Secondly the Turba also mightily draweth the soule with its band and continually bringeth the Earthly desire into it especially in the youth when the Earthly Tree sticketh full of greene sprouting Essences and Poyson then the Turba doth so mightily insinuate it selfe that many a soule is not freed to Eternity 3. In a thing which hath its rise from two beginnings being of equall weight one part will sinke downe if weight be added to it be it either good or evill that is added 4. Sinne maketh not it selfe but the will maketh it it commeth from the Imagination into the Spirit for the Spirit entreth into a thing and is infected by that thing and so the Turba of that thing commeth into the Spirit and first destroyeth the Image of God 5. And the Turba proceedeth further and searcheth deeper and so it findeth the Abysse viz. the soule and seeketh in the soule and so findeth the wrathfull Fire by which it mingleth it selfe with the thing that is so introduced into the Spirit and thus at length sinne is wholly borne Now therefore whatsoever desireth to bring that which is outward into the Will that is sinne 6. The will ought to incline to nothing but to meeknesse and Love as if it were a Nothing or Dead wee should onely desire to live to God so that God may worke in us and whatsoever wee doe besides our will must be directed so that we doe it to God 7. But if we set our will upon the e Covetousnesse or earthly desire viz. Pride Goods Power and Honour Essence then wee bring the Essence into the Spirit and that taketh possession of our Heart and then the Turba is borne and the soule is captivated by the thing 8. And therefore we Answer that no soule commeth pure from the Mothers f Or body wombe be it begotten by holy or unholy Parents 9. And as the Abysse and the Anger of God and also the earthly world depend wholly on God the Father and yet cannot comprehend and touch his Heart and Spirit so it is also with the Childe in the Mothers wombe if it be begotten by godly Parents then each Principle g Or hath a part or one part or share in it Note this yee perfectists standeth in its owne part 10. When the Turba taketh the earthly body then the Heaven taketh the Spirit and the Majesty filleth the Spirit and then the soule is in God it is free from paine 11. But while the soule remaineth in the Earthly Life it is not free because the earthly Spirit doth with its Imagination alwayes bring its Abominations into it and the Spirit must continually be in strife against the Earthly Life The sixteenth Question How is the Soule kept in such union both in the Adamicall and Regenerate Body 1. WE have mentioned before that there are three Principles which are all three in the soule already beforehand and are in one another as one thing and you must understand that the strife in the soule beginneth before in the seed while it lyeth hidden in both Sexes in the Man and Woman when also the Turba stirreth up it selfe before in that it driveth the Essence of the seed to a false Imagination to a false Desire 2. Although the Spirit tameth the body yet it imagineth and this the Turba causeth in the seed and no man can well deny but that many times this Imagination is offensive to him and where there is a right Spirit it wisheth it h Exeommunicated anathematised And you must know that the spirit of the soule sticketh thus in a miserable strait and cannot be loosed untill the Turba taketh the Body 3. Now there is never any union between the outward and the Regenerate Man the outward man would alwayes devoure the Regenerate for they are in one another but each hath its owne Principle so that the outward cannot over-master the Inward if the Spirit doe but continue i Or the Combate in strife 4. They may very well depend on one another for all three set forth Gods workes of Wonder if they continue in due Order each keeping its owne Principle Note three beare rule in Man 5. For the soule hath the Government of the Fire and it is the cause of the life of all three and the k The Spirit of the Soule Spirit hath the Government of the Light in which the Noble heavenly Image consisteth with the Divine Body and the outward Spirit hath the Government of the Earthly Life this should seeke and manifest the Wonders and the Inward Spirit should give it understanding to doe that and the soule should manifest the Abysse viz. the highest secret to l The outward Spirit it 6. The Soule is the Pearle and the Spirit of the soule is the finder of the Pearle and the Earthly Spirit is the seeker the Earthly body is the m Mysterium Mystery wherein the n Arcanum secret of Greatest o Or hiddennesse abstrusenesse is coucht for the Deity hath manifested it selfe in the earthlinesse viz. in a comprehensible Essence and therefore now three Seekers belong thereto 7. But you must not suppose that we are an Enemie to the outward life for it is most profitable to us as to the Wonders of God there is nothing more profitable to the whole man then to stand still in his threefold Life and not goe back at all with the outward into the Invard but with the Inward into the outward 8. For the outward is a Beast and belongeth not to the Inward but its wonders which it hath brought forth out of the Inward and which it hath opened in the comprehensible Essence they belong in their figure not in their Essence to the Inward the Inward Spirit must receive these which are Gods workes of Wonder for they shall be the joy of it for ever 9. And thus we say that the soule may be kept very well in the New Man if the Spirit of its Tincture doe but hinder its p Seeking or Desire Longing and Imagination and although the outward Spirit be bestiall yet the Inward understanding Spirit is able to keepe in and tame the outward for it is Lord over it But he that suffereth the Bestiall Spirit to be Lord he is a Beast and hath also a Bestiall Image in the inward Figure in the Tincture 10. And he that letteth the Fire-Spirit viz. the Turba be Lord he is an q Substantiall or Devill incanrate Essentiall Devill in the Inward Image therefore here it is necessary that the outward Spirit powre r Viz. humility water into the fire that it may hold that Å¿ Or sterne strong Spirit captive and that seeing it will not be Gods Image it may t At least remaine a Beast in the Inward Image 11. Now if we consider our selves in the u Of the Old and New
upon it 18. Wha◠〈◊〉 a Spirit seeke and finde in the Mysterie when it selfe is not in the Mysterie O! there is a great deceit in that when it is Day you will see that it is so ye are still in darknesse in the Mysterie so egregiously hath Babell blinded you 19. And it onely is because you have regarded Art and Favour and not the Spirit God therefore notorious delusions are seised upon you so that you believe the Spirits of lies who speake Delusions in o fine outside seeming holinesse Hypocrisie on these you depend and stick to them and cause Hypocrisie by your Errour Observe well what the Revelations of John and Daniel telleth you It is Day the Reward will shortly follow 20. Ye have Teachers now that wholly p Or cast to the ground suppresse the Spirit of the Primitive Church try them and you shall finde them to be a crew of the Whores Wolves which at first sprung up in the Primitive Church when men slept and these are they that will devoure the Whore themselves 21. But trie them they are Wolves sent from the q Malice sin and the Anger of God for the destruction of the world Turba they must doe it God permits it so to come to passe and will have it so that he may sweepe out one besome with another yet they are besomes and after the accomplishment of the r Or workings Wonders of the Anger they shall both be delivered to the ſ Or punishment or calamity Turba together 22. Let this Spirit tell you this it is your owne Prophet he is borne out of your t Disputing or contention Turba upon the u Finishing of the sixt Seale Crowne Awake or else your selves must be devoured one by another 23. For it is no stranger that consumeth you but your owne x Or sinne or malice Turba which is come to the Limit O! boast not so much as you doe of a golden time it is a time of Wonders The five and twentieth Question What is the Hand of God and the Bosome of Abraham 1. IT hath been sufficiently cleared already that it is the Essentiall Omnipresence of God but in its owne Principle as the Rich man who was in Hell could not obtaine that Abraham should send Lazarus to him with one drop of cold water to coole his tongue in those flames Abraham said there was a great Gulfe between them that is a whole Principle 2. But the bosome of Abraham is to be understood thus Abraham was the Father of all the Faithfull and God gave him the Promise that in his seed all people should be blessed this was to be understood of the Messia Chtist who would become man in the y Or Beleevers Faithfull and as he became man in Abrahams seed so also he would be borne anew in the Children of the faithfull and blesse them 3. Now this is the Holy Christian Church borne in Christ and that is the bosome of Abraham for we are All one Body in Christ and the Promise was made to Abraham He is the Patriarch we are all borne in the same Promise we meane by the New Birth in Christ and are in the same bosome which receiveth us 4. And when by earnest Repentance we enter into the Promise of Abraham then we goe into the bosome of Abraham viz. z Into the Promise that is made to us by the Trinity into our Promise and Christ is borne in us in the bosome of Faith this is the fulfillîng of the Promise 5. And thus in Humility we are with Lazarus in the bosome of Abraham for Christ is Abraham Christ was promised to Abraham and now he hath him and wee also and so we come into Abrahams bosome and are his Children in the Promise and Christ is the fulfilling of it and we in the fulfilling are in the bosome of Abraham and are the seed of Abraham by Faith and Spirit 6. Heare O ye blinde Jewes open your Eyes what was meant by Abrahams Circumcision nothing else but that sinne should be drowned in the bloud and death of Christ who shed his bloud for the Children of the Faith of Abraham and so we be regenerated in this bloud as in a heavenly Tincture 7. Abraham and his Children drowned sinne in their bloud by Faith in Christ who should become Man in their bloud and now it is fulfilled and therefore God hath set the seale of Faith a That is in the Essence or in the water in the substance and now we must be and are Regenerated in the true bloud of Christ 8. The bloud of Christ taketh away the Turba wholly from us and so we viz. the New Man out of the Old Adam b Or arise stand up in Christs bloud and beare Christs Image Christs flesh and bloud in us in our Image if we be Children of Abraham and not Ismaels 9. For to Isaack belong the Goods of the Image of the body of Christ the Circumcision is Ismaels for he is conversant about workes but the Goods are Isaacks yet Ismaell shall dwell in Isaacks Tents at last for Japhet shall dwell in the Tents of Sem but the Kingdome belongeth to Sem. 10. We have the goods of Isaack not by the merit of workes but from Grace from the Love of God wee cannot attaine them by workes but in Faith in the Will in the Deed and in entring into the promised Inheritance 11. He that entreth into an Inheritance that is not his owne by right of Nature he entreth into it by the favour of the c Or Giver Donor why is a servant in the house angry that his Lord is so bountifull to give a stranger the Dominion 12. Wee were strangers and must worke in his house yet the Lord did promise us in Paradise that he would againe freely out of Grace give us his Kingdome He rejected Caines offering but he gave the Kingdome of grace to Abell for Abell sought it in the Spirit and Caine in the worke 13. Thus you understand that Gods Kingdome is Magicall for the earnest will attaineth it and not the Will in the d Or worke Essence for that will remaineth in the Essence but he that is at liberty he findeth Eternity and the Kingdome of Grace therein and the Promise also together with the Essence and so the worke dwelleth in the Will and is the wills houshold servant 14. Thus you understand if you have your sight all the Old Testament this is the onely ground though comprised but in brief If we write upon Moses you shall finde it wholly there and thus we have shewen you the true ground of the bosome of Abraham and of the true Christian Religion 15. He that teacheth otherwise is of Babell beware of him he hath not Christs Spirit but he is Ismaell and seeketh but in his owne conceit 16. O! thou deare Christendome doe but open thine Eyes or else it will no more shine so cleerely upon thee
Power J. 33. For I. is the Effluence of the Eternall indivisible Unity or the sweet gracefulnesse of the ground of the Divine u I I-hood selfe or selfenesse somethingnesse E. 34. E is a threefold I where the Trinity shutteth it selfe up in the Unity for the I goeth into E and joyneth IE which is an out-breathing of the Unity in it selfe H. 35. H is the Word or x Or speaking breathing of the Trinity of God O. 36. O is the Circumference or the Sonne of God through which the IE and the H or breathing out-speaketh from the compressed Delight of the Power and vertue V. 37. V is the joyfull Effluence from the y Or speaking breathing that is the proceeding Spirit of God A. 38. A is that which is proceeded from the power and vertue viz. the wisdome a Subject of the Trinity wherein the Trinity worketh and wherein the Trinity is also manifest 39. This Name is nothing else but an out-speaking or expression of the Threefold working of the Holy Trinity in the unity of God Read further of this in the Exposition of the Table of the three Principles of the Divine Manifestation Of the Divine Wisdome 40. The Holy Scripture saith the wisdome is the breathing of the Divine Power a ray and breath of the Almighty also it saith God hath made all things by his wisdome which wee understand as followeth 41. The Wisdome is the outflowen word of the Divine Power vertue Knowledge and holinesse a Subject and Resemblance of the infinite and unsearchable Unity a Substance wherein the Holy Ghost worketh formeth and modelleth I meane he formeth and modelleth the Divine understanding in the Wisdome for the Wisdome is the passive and the Spirit of God is the Active or Life in her as the soule in the Body 42. The wisdome is the Great Mysterie of the Divine Nature for in her the Powers Colours and vertues are made manifest in her is the variation of the power and vertue viz. the understanding she is the Divine understanding that is the Divine z Or Contemplation vision wherein the Unity is manifest 43. She is the true Divine Chaos wherein all things lye viz. a Divine Imagination in which the a Formes Or Images Idea's of Angels and soules have been seen from Eternity in a Divine Type and resemblance yet not then as Creatures but in a resemblance as when a man beholdeth his face in a Glasse therefore the Angelicall and humane Idea did flow forth from the wisdome and was formed into an Image as Moses saith God created Man in his Image that is he created the body and breathed into it the breath of the Divine Effluence of Divine Knowledge from all the Three Principles of the Divine Manifestation Of the b Or Great Mysterie Mysterium Magnum 44. The Mysterium Magnum is a subject of the wisdome where the breathing word or the working willing Power of the Divine understanding floweth forth through the wisdome wherein also the unity of God together floweth out to its manifestation 45. For in the Mysterium Magnum the Eternall Nature ariseth and two c Essences or Beings substances and wills are alwayes understood to be in the Mysterium Magnum the first c substance is the unity of God that is the Divine Power and vertue the outflowing wisdome 46. The second substance is the separable will which ariseth through the breathing and outspeaking word which will hath not its ground in the unity but in the Mobility of the Effluence and out-breathing which bringeth it selfe into one will and into a Desire to Nature viz. into the Properties as farre as Fire and Light in the Fire the Naturall Life is understood and in the Light the Holy Life that is a manifestation of the unity whereby the unity becommeth a Love Fire or Light 47. And in this place or working God calleth himselfe a loving mercifull God according to the sharpned fiery burning Love of the unity Or zealous and an Angry d Jealous God according to the fiery ground according to the Eternall Nature 48. The Mysterium Magnum is that Chaos out of which Light and Darknesse that is the foundation of Heaven and Hell is flowne from Eternity and made manifest for that foundation which wee now call Hell being a Principle of it selfe is the ground and cause of the Fire in the Eternall Nature which fire in God is onely a burning Love and where God is not manifested in a thing according to the unity there is an Anguishing painefull burning fire 49. This burning Fire is but a manifestation of the Life and of the Divine Love by which the Divine Love viz. the unity e Or over inflameth kindleth up and sharpneth it selfe for the fiery working of the Power of God 50. This ground is called Mysterium Magnum or a Chaos because good and evill ariseth out of it viz. Light and Darknesse Life and Death Joy and griefe Salvation and Damnation 51. For it is the ground of soules and Angels and of all Eternall Creatures as well evill as good it is a ground of Heaven and Hell also of the visible world and all that is therein therein have laine all thing in one onely ground as an Image lyeth hid in a peece of wood before the Artificer doth carve it out and fashion it 52. Yet we cannot say that the spirituall world hath had any beginning but hath been manifested from Eternity our of that Chaos for the Light hath shone from Eternity in the Darknesse and the Darknesse hath not comprehended it as Day and Night are in one another and are two though in one 53. I must write distinctly as if it had had a beginning for the better consideration and apprehension of the Divine ground of the Divine Manifestation and the better to distinguish Nature from the f Or Divinity Deity also for the better understanding from whence evill and good are come and what the g Or Essence of all Essences is Being of all Beings is Of the h Centrum Center of the Eternall Nature 54. By the word h Centrum Center we understand the first beginning to Nature viz. the most Inward ground wherein the i Or owne arisen selfe raised will bringeth it selfe by a reception into k Ihood or I-nesse or owne-nesse somethingnesse viz. into a Naturall working for Nature is but a Toole and Instrument of God which Gods Power and vertue worketh with and yet it hath its own l Or Mobility Motion from the out-flowne will of God thus the Center is the Point or ground of the owne receivingnesse to somethingnesse from whence something commeth to be and from thence the seven Properties proceed Of the Eternall Nature and its seven Properties 55. Nature is nothing but the Properties of the receivingnesse of the owne arisen Desire which Desire ariseth in the m Or separation variation of the Breathing Word that is of
as fire and Light are espoused together so it is here also to be understood 150. This Divine Ground budded and pierced through soule and body and this was the true Paradise in Man which he lost by sin when the ground of the darke world with the false Desire gat the upper hand and Dominion in him The seventh Day 151. In the SEVENTH Day God rested from all his workes which he had made saith Moses yet God needeth no Rest for he hath wrought from Eternity and he is a meere working Power and vertue therefore the meaning and understanding here lieth hidden in the Word for Moses saith he hath commanded us to Rest on the seventh Day 152. The seventh Day was the true Paradise understand it spiritually that is the Tincture of the Divine Power and vertue which is a temperament this pierced through all the Properties and wrought in the seventh that is in the substance of all the other 153. The Tincture pierced through the Earth and through all Elements and tinctured All and then Paradise was on Earth and in Man for evill was hidden as the Night is hidden in the Day so the l Or grim fiercenesse wrath of Nature was also hidden in the first Principle till the fall of Man and then the Divine working with the Tincture m fled into their owne Principle viz. into the Inward Ground of the Light-world 154. For the l Or retired wrath did rise aloft and got the predominancy and that is the Curse where it is said God cursed the Earth for his cursing is to leave off and flie from his working as when Gods Power and vertue in a thing worketh with the Life and Spirit of the thing and afterwards withdraweth it selfe with its working then the thing is cursed for it worketh in its owne will and not in Gods will Of the Spiritus Mundi and of the foure Elements 155. We may very well observe and consider the hidden spirituall world by the visible world for we see that Fire n Or Water Light and Aire are continually begotten in the deep of this world and that there is no Rest or cessation from this begetting and that it hath been so from the beginning of the world and yet men can finde no cause of it in the outward world or tell what the ground of it should be but Reason saith God hath so created it and therefore it continueth so which indeed is true in it selfe but Reason knoweth not the Creator which doth thus create without ceasing that is the true o Distinguisher or divider Archaeus or Seperator which is an Efluence out of the Invisible world viz. the outflowne word of God which I meane and understand by the word fiery Mercury 156. For what the invisible world is in a spirituall working where Light and darknesse are in one another and yet the one not comprehending the other that the visible world is in a substantiall working whatsoever powers and and vertues in the outflowne word are to be p Or conceived understood in the Inward Spirituall world the same wee understand also in the visible world in the Stars and Elements yet in another Principle of a more holy q Kind quality or condition Nature 157. The foure Elements doe flow from the Archaeus of the Inward ground that is from the foure properties of the Eternall Nature and were in the beginning of time so outbreathed from the Inward ground and compressed and formed into a working substance and Life and therefore the outward world is called a Principle and is a subject of the Inward world that is a Toole and Instrument of the Inward r Artificer or workman Master which r Artificer or workman Master is the Word and Å¿ Or vertue power of God 158. And as the Inward Divine world hath in it an t Or Intellectuall understanding Life from the Effluence of the Divine knowledge whereby the Angels and soules are meant so likewise the outward world hath a Rationall Life in it consisting in the outflowne powers and vertues of the Inward world which outward Rationall Life hath no higher understanding and can reach no further then that thing wherein it dwelleth viz. the Stars and foure Elements 159. The Spiritus Mundi is hidden in the foure Elements as the soule is in the body and is nothing else but an Effluence and working power proceeding from the Sunne and Stars its dwelling wherein it worketh is spirituall encompassed with the foure Elements 160. The Spirituall house is first a sharp Magneticall power and vertue from the Effluence of the Inward world from the first property of the Eternall Nature this is the ground of all salt and powerfull vertue also of all forming and substantiality 161. Secondly it is the Effluence of the Inward Motion which is outflowne from the second u Species kinde or property forme of the Eternall Nature and consisteth in a fiery Nature like a drie kind of water source which is understood to be the ground of all Metall and stones for they were created of that 162. I call it the fiery Mercury in the Spirit of this world for it is the mover of all things and the Separator of the Powers and vertues a former of all shapes a ground of the outward Life as to the Motion and sensibility 163. The third ground is the perception in the Motion and sharpnesse which is a spirituall source of Sulphur proceeding from the Ground of the painfull will in the Inward Ground hence the Spirit with the five senses ariseth viz. seeing hearing feeling tasting and smelling and is the the true Essentiall Life whereby the fire that is the fourth forme is made manifest 164. The ancient wise men have called these three properties Sulphur Mercurius and Sal as to their Materialls which were produced thereby in the foure Elements into which this Spirit doth coagulate or make it selfe Substantiall 165. The foure Elements lie also in this ground and are nothing different or severall from it they are onely the manifestation of this spirituall ground and are as a dwelling place of the Spirit in which this Spirit worketh 166. The Earth is the grossest effluence from this subtile Spirit after the Earth the water is the second after the water the Aire is the third and after the Aire the Fire is the fourth all these proceed from one onely Ground viz. from the Spiritus mundi which hath its root in the Inward world 167. But Reason will say to what End hath the Creator made this manifestation I answer there is no other cause but that the spirituall world might thereby bring it selfe into a visible forme or Image that the Inward powers and vertues might have a forme and Image now that this might be the spirituall substance must needs bring it selfe into a materiall ground wherein it may so figure and forme it self and there must be such a separation as that this separated being might
continually long for the first Ground againe viz. the Inward for the outward and the outward for the Inward 168. So also the foure Elements which are nothing else Inwardly but one onely Ground must one long for the other and desire one another and seeke the inward Ground in one another 169. For the Inward Element in them is divided and the foure Elements are but the Properties of that divided Element and that causeth the great anxiety and desire betwixt them they will continually to get into the first ground again that is into that one Element in which they may Rest of which the Scripture speaketh saying Every Creature groaneth with us and earnestly longeth to be delivered from the vanity which it is subject unto against its will 170. In this Anxiety and desire the Effluence of the Divine power and vertue by the working of Nature is together also formed and brought into figures to the Eternall Glory and contemplation of Angels and Men and all Eternall Creatures as we may see cleerely in all living things and also in vegetables how the Divine power and vertue x Fashioneth imprinteth and formeth it selfe 171. For there is not any thing substantiall in this world wherein the Image resemblance and forme of the Inward spirituall world doth not stand whether it be according to the y Or grimnesse wrath of the Inward Ground or according to the good vertue and yet in the most z Or Poysonous venomous vertue or quality in the Inward Ground many times there lieth the greatest vertue out of the Inward world 172. But where there is a darke Life that is a Darke Oyle in a thing there is little to be expected from it for it is the foundation of the wrath viz. a false bad Poyson to be utterly rejected 173. Yet where Life consisteth in a Or paine venome and hath a Light or brightnesse shining in the Oyle viz. in the fift Essence therein Heaven is manifested in Hell and a great vertue lyeth hidden in it this is understood by those that are ours 174. The whole visible world is a meere spermaticall working Ground Every b Or Substance thing hath an Inclination and longing towards another the uppermost towards the undermost and the undermost towards the uppermost for they are separated one from the other and in this hunger they embrace one another in the Desire 175. As we may know by the Earth which is so very hungry after the influence and vertue of the Starres and the Spiritus Mundi viz. after the Spirit from whence it proceeded in the beginning that it hath no Rest for hunger and this hunger of the Earth consumeth Bodies that the Spirit may be parted againe from the grosse Elementary c Or Property condition and returne into its d Separator Divider or salnitrous vertue Archaeus againe 176. Also we see in this hunger the Impregnation of the Archaeus that is of the Seperator how the undermost Archaeus of the Earth attracteth the uttermost subtile Archaeus from the Constellations above the Earth where this compacted ground from the uppermost Archaeus longeth for its ground againe and putteth it selfe forth towards the uppermost in which putting forth the growing of Mettals Plants and Trees hath its Originall 177. For the Archaeus of the Earth becommeth thereby exceeding joyfull because it tasteth and feeleth its first ground in it selfe againe and in this Joy all things e Or grow spring out of the Earth yes therein also the growing of Animals consisteth viz. in a continuall Conjunction of the Heavenly and Earthly in which the Divine power and vertue also worketh as may be knowne by the Tincture of the Vegetables in their Inward Ground 178. Therefore Man who is so noble an Image having his ground in time and Eternity should well consider himselfe and not run headlong in such blindnesse seeking his Native Country afarre off from himselfe when it is within himselfe though covered with the grossenesse of the Elements by their strife 179. Now when the strife of the Elements ceaseth by the Death of the grosse body then the Spirituall Man will be made manifest whether he be borne in and to Light or Darknesse which of these two beareth the sway and hath the dominion in him the Spirituall man hath his being in it Eternally whether it be in the foundation of Gods Anger or in his Love 180. For the outward visible Man is not now the Image of God it is nothing but an Image of the Archaeus that is a house or huske of the Spirituall Man in which the spirituall Man groweth as Gold doth in the f Or drossie stone or Oare grosse stone and a Plant from the wild Earth as the Scripture saith as we have a Naturall Body so we have also a Spirituall Body such as the Naturall is such is also the Spirituall 181. The outward grosse Body of the foure Elements shall not inherit the Kingdome of God but that which is borne out of that one Element viz. out of the Divine Manifestation and working 182. For this of the Flesh and of the will of man is not it but that which is wrought by the heavenly Archaeus in this grosse Body unto which this grosse body is a house Toole and Instrument 183. But when the Crust is taken away then it shall appeare wherefore we have here been called Men and yet some of us have scarce been beasts nay some far worse then Beasts 184. For we should rightly consider what the Spirit of the outward world is it is a house huske and Instrument of the Inward Spirituall world which is hidden therein and worketh through it and so bringeth it selfe into figures and Images 185. And thus humane Reason is but a g Or dwelling house of the true understanding of the Divine knowledge none should trust so much in his Reason and sharp wit for it is but the Constellation of the outward Stars and doth rather seduce him then leade him to the unity of God 186. Reason must wholly yeild it selfe up to God that the Inward Archaeus may be revealed and this shall worke and bring forth a true Spirituall understanding ground uniforme with God in which Gods Spirit will be revealed and will bring the understanding to God and then in this Ground the Spirit searcheth through all things even the deep things of h Or of the Deity God as St. Paul saith 187. I thought good to set this downe thus briefly for the Lovers i Of Mysteries for their further consideration Now followeth a short explication or k Formula or Modell Description of the Divine Manifestation 188. God is the Eternall Immense Incomprehensible unity which manifesteth it selfe in it selfe from Eternity in Eternity by the Trinity and is Father Sonne and Holy Ghost in a threefold working as is before mentioned 189. The first Effluence and manifestation of this Trinity is the Eternall word or outspeaking of the Divine power and vertue